Lives and Testimonies of Ancient Authors

1. Palladium. The Life of Evagrius, which was written in Greek. language Palladium was not preserved. In Lavsaik, chapter 38 is dedicated to Evagrius. The Coptic version of the Lawsaik contains additional material concerning the life and work of Evagrius of Pontus. Perhaps they are using material from a lost Greek life. Lavsaik, About Evagrius, the famous deacon [Editation A = PG. 34. Col. 995–1260; Rus. trans.: Palladius, Bishop of Elenopolis "Lavsaik", or the Narrative of the Life of the Holy and Blessed Fathers / trans. from Greek Archbishop Eusebius (Orlinsky). St. Petersburg, 1873]: El. resource: https://azbyka.ru/otechnik/Palladij_Elenopolskij/lavsaik/2_27 Lavsaik, On Evagrius [Ed. G = Palladio. La storia Lausiaca/Ed. J. M. Bartelink. Venezie, 1985; Rus. lane N.A. Olisova / "Lavsaik" Palladia // Irosanfion, or New Paradise: Collection of texts of monastic hagiography of Palestine, Egypt and Byzantium of the V-XV centuries. Holy Mount Athos, 2010. pp. 89–93]. Greek fragment of the life of Evagrius Zh.B. Kotelier. See: Four Egyptian Hermits (based on Coptic fragments of “Lavsaik”). M., 2018. pp. 196–200 [Translation from French. V.A. Fadeev, published by: G. Bunge – A. de Vogüé, Quatre ermites égyptiens. D'après les fragments coptes de l'histoire lausiaque (Spiritualité Orientale 60), Bégrolles-en-Mauges 1994.] Coptic version of Lawsaik. See: Four Egyptian Hermits. pp. 174–196. Armenian version. See: Blanchard, Monica, Griffin, Carl, Horn, Cornelia, and Timbie, Janet. “The Armenian Version of the Life of Evagrius of Pontus.” St. Nersess Theological Review 5–6 (2000–2001): 25–37 [Introduction, Amr. text and English translation]. Testimonia. Testimony about Evagrius before his condemnation at 5BC. 2. St. Gregory the Theologian. Letter 3 (216), To Evagrius [It is assumed that Evagrius’s father was also called Evagrius]: It was pleasant for me to hear praise about myself, because approval of my son Evagrius is approval of myself; for the virtue of children is glory to their fathers. As for the sciences (λόγους), for my part I was of little or no use to your son, because my learning is not great; instead of everything (I won’t deny this), he instilled in him one thing, and most importantly, the fear of God, and also convinced him to despise the present. And so I wished, and I wish him all the best, so that he grows the beginnings from me into ripe fruits, and that my efforts also remain fruitless. All my thanks to your honesty for deigning to remember me and honoring me with monuments of your friendship, which are important in themselves, but have been accepted by me for even more. It's him. Letter 228 (217), To Pansophius [According to letter 229 of St. Gregory to Pansophius, he labored in Ibor, i.e. in the same place and, apparently, in the same community where Evagrius]: Who doesn’t praise a plant that’s just bursting with flowers? Who is not pleased by the harvest that is just starting and promising a timely harvest? Who is not pleased by the newborn soul, as soon as it is prepared for God, beginning to cast off its earthly shackles in order to enter into unity with God and see the very truth of what it now sees only shadows? [cf. Plato. State, VII, 514a-515a] That is why I especially rejoice, looking at my beloved brother and co-servant Evagrius (συνδιακόνῳ ἡμῶν Εὐαγρίῳ), who, not weakly, also a passionate desire for wisdom, succeeds in philosophy, because the subject of philosophy is a passionate desire for wisdom (ἐπειδὴ φιλοσοφία καὶ τὸ σοφίας ἐρᾶν). But I also rejoice in the fact that your friendship brings me this. And I will rejoice even more if you write to me more often and reward me with even greater evidence of friendship. To Evagrius the deacon, who helped me a lot and was my like-minded person, who showed me favor in many ways, I express gratitude both before God and before people. And may God reward him even more, and so that he receives no small sign of friendship from us, I wish to give him one robe, one tunic, two cloaks and thirty gold coins. 3. Evidence from the Patericon (Apopthegmata) [Selection compiled from the “Fatherism” of St. Ignatius (Brianchaninov), Alphabetical Patericon, Great Patericon]. Avva Arseniy, 7 (Fatherland): Once Abba Evagrius said to Abba Arseny: “Why do we, with all our learning and our development, have nothing, but these rude Egyptians have such sublime spiritual work?” Abba Arseny answered: “We do not draw anything for spiritual life from the teachings of the world, but they acquired their spiritual life through exploits.” Abba Evagrius, 2 (Fatherland): Abba Evagrius said: “Being silent in your cell, seclude your mind within yourself and remember the day of your death. Behold your mortification, behold your fall, accept your cry. Hate the vanity of this world. Be humble in every way. Take care to constantly strive for silence, and you will not fall into relaxation. Remember the prisoners in hell! Think about the situation in which the souls cast down there are now! in what bitter silence they remain there! how they moan terribly! in what fear and torment they are! how desperate! in what sadness! in what endless tears! Then bring to your mind the day of resurrection and the Last Judgment of Christ, which one imagination can terrify. What confusion will come over sinners when they are brought before the face of Christ God, before the Angels, Archangels and other heavenly powers, before the assembly of all men! Bring to mind the types of eternal torment: unquenchable fire, undying worm, darkness of Tartarus, gnashing of teeth and other horrors and various torments. Bring to your memory the blessings prepared for the righteous, their boldness towards God the Father and His Son, Jesus Christ, before the Angels, Archangels, all the heavenly powers and the entire human race. Bring to your memory the kingdom of heaven, its treasures, joy and peace. May the remembrance of both remain with you: sigh for the fate that awaits sinners, shed tears, clothe yourself entirely in lamentation, fear lest you suffer the same thing; by remembering the blessings prepared for the righteous, rejoice and be encouraged. Strive to obtain eternal bliss and avoid eternal torment. Do not leave these memories, whether you are in your cell or outside it; keep these memories constantly in your mind and so that, at least with the help of them, you avoid bad, harmful thoughts.” Ibid., 3 (Otechnik). Abba Evagrius said that one of the Fathers said: “Dry eating and uniformity in the amount of food, with a spiritual disposition of love for everyone, soon lead a monk into the haven of dispassion.” Ibid., 4 (Otechnik). Abba Evagrius related the saying of a certain elder: “I reject carnal pleasures in order to cut off the reasons for indignation by anger. I noticed that anger always fights me about pleasure, disturbing my mind and taking away my reasoning.” Ibid., 5 (Otechnik). At the beginning of his monastic life, Abba Evagrius came to a certain elder and said to him: “Abba! teach me a soul-saving word.” The elder answered: “If you want to be saved, then do not speak to whomever you come before he asks you.” Evagrius was moved by this saying, bowed to the elder to the ground and said: “Believe me, Abba! I have read many books and have never come across such wise instruction.” Ibid., 6 (Otechnik). The floating (entertained and distracted) mind is brought into a state of non-floating by reading, vigil and prayer; the kindling of lust is extinguished by fasting, work and solitude; the indignation of anger is tamed by psalmody, long-suffering and mercy. Every feat must be timely and proportionate. A feat imposed untimely and not commensurate with one’s strength can only be sustained for a short time, and any work performed for a short time and then abandoned is more harmful than useful. Ibid., 7 (Otechnik). Abba Evagrius said: “It is great to pray without entertainment; practicing psalmody without entertainment is even more difficult.” Ibid., 8 (Otechnik). He said: “Constantly keep in mind the death and judgment that awaits you, and you will preserve your soul from sin.” Ibid., 9 (Otechnik). Abba Evagrius said: “If you fall into cowardice, pray. Pray with fear and trembling, pray earnestly, cheerfully and soberly. It is appropriate to pray this way, all the more so since our invisible enemies are crafty and incessant in their intrigues: they are especially careful to prevent such prayer.” Ibid., 10 (Otechnik). Again he said: “If an ungodly thought approaches your heart, then let your prayer not be about various objects, but draw the tearful sword against the one who attacks you.” Ibid., 11 (Otechnik). Abba Evagrius said: “The beginning of salvation is self-reproach.” Ibid., 12 (Otechnik). Abba Evagrius said: “The chosen vessel, Elder Macarius of Egypt, asked me: “For what reason do we, when we remember the insults inflicted on us by people, by this remembrance we destroy the strength of the soul; When we remember the insults inflicted on us by demons, then by this remembrance do we protect our souls?” Not knowing what to answer, I asked him for an explanation. “For the reason,” he answered, “that the first is unnatural to the soul, and the second is natural.” Ibid., 13 (Otechnik). “In the very heat of noon,” Abba Evagrius told about himself, “I went to the holy father Macarius, and being exhausted by the heat, I asked for water to cool off with drinking. But he said, “Be content with the tenyu. Many travelers and sailors are as thirsty as you are!” Then, when I confessed to him my thoughts regarding abstinence, he said: “Believe me, son! for twenty whole years I did not eat my fill of bread, water, or sleep. I ate my bread by weight, drank water in measure, and allowed myself to fall asleep for a while, leaning against the wall.” [14] Alphabetical patericon. Abba Evagrius, 7. Once in the desert of Kellia a meeting was held on some issue, and Abba Evagrius gave a speech. Then the priest said to him: “Abba, we know that if you lived in your own country, you would probably be a bishop and a great leader; but now you sit here like a stranger.” Abba Evagrius, although he was touched by this, was not embarrassed and, nodding his head, said to him: “Exactly so, father! But I spoke once... even twice, but I will no more (Job 39.35).” 4. Avva Luky. Letter to Evagrius (c. 390) [Abba Lucius, a companion of Abba Longinus from Cilicia (or Lycia), is believed to have begun his monastic career in Syria, and later he became the abbot of the monastery in Enaton, which was located nine miles from Alexandria and was a way station (mansio, mutatio) for pilgrims and traders traveling from Alexandria to the monasteries Nitrian desert (probably there was a hotel there for pilgrims and traders). Abba Longinus was the successor of Abba Lucius. In Apothegmah the saying of Abba Lukiy is preserved (https://azbyka.ru/otechnik/Evsevij_Orlinskij/dostopamjatnye-skazanija-o-podvizhnichestve-svjatyh-i-blazhennyh-ottsov/#0_69)] Abba Lukiy is also considered the author of a letter to Evagrius (it has survived only in Arabic). In this letter, Abba Lukius addresses Evagrius as his senior contemporary and father (in such expressions as “venerable father”, “an experienced warrior against the spirits of evil”, “your Holiness”) with a request to “compile” a clear treatise “explaining all the cunning of demons, which they of their own free will set in motion on the path of monasticism." In response to this request, Evargius responded to him with a letter (Letter 4) and sent his most extensive Treatise “Ἀντιῤῥητικός”, which describes in detail the numerous temptations of the monk from demons (which these latter instill in the ascetic through thoughts and not only) and each tempting thought in this Treatise is contrasted with an extract from Holy Scripture, like a weapon in the form of a shield that reflects the “fiery arrows” of crafty demons. Arabic text and reverse Greek. lane See: Hausherr I, Eulogios-Loukios, OCP 6 (1940), 216–220, reprinted in: Etudes de Spiritualité Orientale, OCA 183 (1969), 99–104. Arabic text here R. 100, Greek. lane R. 101. German lane See: Bunge G. Evagrios Pontikos: Der Prolog des Antirrhetikos. Studia Monastica 39 (1997). P. 80–81. English lane See: Brakke D. Talking Back: A Monastic Handbook for Combating Demons. Minn.: Cistercian Publications, 2009. P. 45. 5. Anonymous. History of Egyptian monks (second half of 4th century): We also saw Evagrius, a learned and eloquent man, who acquired the gift of recognizing thoughts [τῶν λογισμῶν... διάκρισιν], having acquired this gift through experience. He often came to Alexandria and silenced the Hellenic philosophers. Evagrius advised the brothers who were with us not to get drunk on water: “For demons usually come to places where there is a lot of water.” He told us many other words about the ascetic life, strengthening our souls. 6. Rufinus of Aquileia. The Life of Desert Fathers: El. resource https://azbyka.ru/otechnik/Rufin_Akvilejskij/zhizn-pustynnykh-ottsov/#0_28 7. Blazh. Hieronymus of Stridon. Letter 107, To Ctesiphon: Evagrius Ponticus was an Iberian who wrote to the virgins, who wrote to the monks, who wrote to the one whose dark treachery is evidenced by her name of blackness [i.e. Melania the Elder], published a book and thoughts περί ἀπαϧείας, which we can translate with the word “dispassion” or “equanimity,” when the soul is in no way disturbed by any excitement, and simply say - it represents either a stone or God. His books, in the East in Greek, and in the West in Latin, translated by his student Rufinus, are read by many. This latter also wrote a book supposedly about monks; but in it he listed many who never existed, and among the former he describes the Origenists, and those about whom it is undoubtedly known that they were condemned by the bishops, that is: Ammonius, Eusebius, Euphemius, Evagrius himself, as well as Isidore, and many others whom it is boring to list. It's him. Dialogue against the Pelagians. Prologue, 1: After the letter to Ctesiphon, where I answered questions, the brothers often expressed regret that I was postponing the promised essay, in which I intended to give answers to all the private questions of the preachers of dispassion (ἀπαθείας). As everyone knows, among the Stoics and Peripatetics, i.e. in the old Academy, there is a dispute due to the fact that some of them claim that πάθη, which we can call unrest - sadness, joy, hope, fear can be eradicated and completely destroyed in the souls of people, and others - that you can only moderate them, manage them, restrain them and, like untameable horses, bridle them with some bits. Tullius sets forth their opinions in the Tusculan Conversations, and Origen tries to mix them with church truth in his Stromata, not to mention Manichaeus, Priscillian, Evagrius Iberite, Jovinian and the heretics [who multiplied throughout] almost all of Syria, who in the native language are incorrectly called Messalians, in Greek Εὐχίτας (by those praying). They are of the opinion that human virtue and wisdom can achieve perfection and not only likeness, but equality with God, so they assure that, having reached the pinnacle of perfection, they cannot sin even through thought and ignorance. It's him. Six books of commentaries on the Book of the Prophet Jeremiah, Bk. 4th, prologue: Busy with the multitude of people flocking here from all over the world and with concerns about the holy brethren and the monastery, I dictated interpretations on Jeremiah intermittently, making up for the lack of leisure with zeal - when suddenly the Pythagorean and Zeno heresy ἀπαϑείας and ἀναμαρτησίας - dispassion and sinlessness, once strangled by Origen and then by his disciples, Evagrius of Pontus and Jovinian, began to come to life again, and buzz in the countries not only of the West, but also of the East... 8. Socrates Scholasticus. Ecclesiastical history (440): [Book 3, ch. 7] And what we know about the words “being” and “hypostasis”, we consider it unnecessary to say briefly. The Greek exponents of Greek wisdom defined the word “being” in various ways, but did not mention hypostasis at all. However, it should be noted that although the ancient philosophers did not use the word “hypostasis,” the newest ones, however, often use it instead of “being,” and the word “being,” as we said, is defined in different ways. If a being can be defined, then how will we apply this expression to God, Who cannot be defined? Evagrius, in his work entitled “The Monk” (Μοναχικῷ), advises not to talk about God rashly and imprudently, and completely prohibits defining the Divinity as a simple being, because the limit, he says, is characteristic of complex things [See. Evagrius. Speculative, 27]. He also gives the following word for word: “every object or genus has a predicate, or aspect, or difference, or peculiarity, or an accidental property, or something made up of all this, but nothing of the kind can be found in the Holy Trinity. Therefore let the ineffable be honored with silence” [= Evagrius. Speculative, 41]. This is what Evagrius says, which we will mention later... [Book 4, ch. 23] Despite his piety, Macarius of Egypt was stern towards those who came, and Macarius of Alexandria, similar to him in everything, differed only in that he was pleasant with those who came, and with his kindness disposed young people towards an ascetic life. Evagrius was their student and, having previously been considered a philosopher in words, acquired philosophy in reality. Ordained in Constantinople by Gregory of Nazianzen to the rank of deacon, he then came with him to Egypt and, meeting with the men mentioned, began to imitate their life and performed no less miracles than his leaders. He also wrote very good books. One of them has the title “Monk, or about activity” (Μοναχὸς͵ ἢ περὶ πρακτικῆς) [= CPG 2430, Praktikos; Practitioner], the other is “Gnostic, or to a person worthy of knowledge” (Γνωστικὸς͵ ἢ πρὸς τὸν καταξιωθέντα γνώσεως), divided into fifty chapters [= CPG 2431, Gnostikos; Gnostic; Speculative]; third - “Refutor, or choice from the divine Scriptures against the demonic tempters” πειράζοντας δαίμονας), divided into eight parts, according to the number of eight thoughts [= CPG 2434, Antirretic; Refutor]. In addition, he compiled 600 questions on the perfection of the Gnostic (προγνωστικὰ προβλήματα·) [= CPG 2432, Kephalaia gnostika; Gnostic chapters; Speculative chapters] and two more books written in verse: one to the monks living in the cenobiums, or cenobitic monasteries [= CPG 2435, Sententiae ad monachos; Chapters to the monks], another to the virgin [= CPG 2436, Sententiae ad Virginem; Admonition to the Virgin]. How amazing these books are will be known to those who read them. However, I don’t consider it inappropriate to include some of his comments about monks here... Further see: https://azbyka.ru/otechnik/Sokrat_Shollastik/tserkovnaja-istorija-socrata/4_23 [Book 7, ch. 17] At the same time, after seven years of ruling the churches under his control, the Novatian bishop Chrysanthos also died, which happened during the consulate of Monaxius and Plinth, on the twenty-sixth day of the month of August, and Paul became his successor on the episcopal throne. At first he taught Roman literature, and then, leaving the language of the Romans, he turned to the ascetic life and, having gathered zealous men into the monastery, lived like desert monks. I found him exactly as Evagrius described monks, desert dwellers, to be, for he imitated them in everything: he fasted incessantly, spoke little, abstained from (eating) animals, and often even from wine and oil. 9 . Ermiy Sozomen. Church history (mid-5th century) [Book 6, ch. 30] (Briefly summarizes what was said by Palladius in the Lawsaic and by Socrates in the Ecclesiastical History [Book 8, ch. 6] Having learned that the Churches in and around Asia are ruled by unworthy people, and that some, deceived by bribes and gifts, others by partiality, are trading in sacred titles, John [Chrysostom] went to Ephesus. On this occasion, he, partly in Lycia and Phrygia, partly in Asia itself, deposed thirteen bishops and installed others in their place, and over the Church of Ephesus, where the bishop then died, he entrusted the bishopric to Heraclides, a native of Cyprian, a deacon from the monks of the monastery subordinate to himself, a disciple of the monk Evagrius. 10. Gennady of Massilia. Book about church writers (De viris illustribuslate; 5th century): Ch. 11. Evagrius, monk, closest disciple of Macarius, author of the following works, remarkable for their inspiration and learning (divina et humana), and very necessary in monastic life (of which he also owns the Lives of the Fathers, which allow us to judge him as a highly educated and knowledgeable man): “Against the eight sinful instigations (aduersum octo principalium vi[t]iorum)" [meaning "Refutor"], to which he was the first to attract such close attention, or was one of the first who studied them in such detail, compiling on this subject, following the covenants and testimonies of the Holy Scriptures, eight treatises, respectively, following here, obviously, our Lord Jesus, who contrasted the holy precepts with his tempter, so that every tempting manifestation of either the devil or the tempting nature, and turned against itself. I translated this work, preserving all the simplicity and artlessness of the original, from Greek into Latin. He also compiled a collection of one hundred sayings of the anchorites (anachor[e]tis simpliciter uiuentibus librum centum sententiarum per capit[u]la) [= CPG 2430, Praktikos], exclusively of his contemporaries, divided into chapters. He also collected fifty sayings of the most learned and enlightened men (eruditis ac studiosis quinquaginta sententiarum) [= CPG 2431, Gnostikos], and I was the first to translate this collection into Latin, restoring, in fact, the already existing translation in accordance with the author’s original, partly correcting it from many absurdities and distortions, and partly anew. He also compiled rules regulating the life of monastic and monastic assemblies (coenobi[.]tis ac synoditis doctrinam aptam vitae communis) [= CPG 2435, Ad monachos]. He also owns a book in which, in accordance with faith and understanding of their high destiny, he addresses the virgins who dedicated themselves to the service of the Lord (ad virginem deo sacratam libellum) [= CPG 2436, Sentences to a Virgin]. He published several collections of his sayings, which, however, were quite obscure (paucas sententiolas ualde obscuras), and, as he himself noted, accessible only for monastic understanding [? M.B. Σκέμματα, or Scholia]; and they were translated by me according to the original. He lived many years in dignity and piety. Ch. 17 [Mentions that Rufinus of Aquileia translated some of the sayings of Evagrius] Testimony about Evagrius after his conviction at 5BC. 12. Prpp. Barsanuphius the Great and John the Prophet. Guide to spiritual life (VI century): Question 606. The first question of a brother to Elder Barsanuphius about the works of Origen, Didymus and Evagrius: https://azbyka.ru/otechnik/Varsonofij_Ioann/rukovodstvo-k-duhovnoj-zhizni-v-otvetah-na-voprosy-uchenikov/606 Question 607. The same brother asked (about this teaching) another elder Abba John: https://azbyka.ru/otechnik/Varsonofij_Ioann/rukovodstvo-k-duhovnoj-zhizni-v-otvetah-na-voprosy-uchenikov/607 Question 608. The same brother asks Elder John whether it is really not worth reading the works of Evagrius: https://azbyka.ru/otechnik/Varsonofij_Ioann/rukovodstvo-k-duhovnoj-zhizni-v-otvetah-na-voprosy-uchenikov/608 Question 609. Rev. Barsanuphius the Great responds to the thought of the same brother about the writings of Evagrius: https://azbyka.ru/otechnik/Varsonofij_Ioann/rukovodstvo-k-duhovnoj-zhizni-v-otvetah-na-voprosy-uchenikov/609 13. St. John Climacus. Ladder, Homily 14.12 (early 7th century): The godless Evagrius imagined that he was the wisest of the wise, both in eloquence and in the height of his thoughts: but he was deceived, poor thing, and turned out to be the craziest of the crazed, both in many of his opinions and in the following. He says: “When our soul desires various foods, then we must exhaust it with bread and water” [see. Practitioner, 16]. Prescribing this is the same as telling a little boy to climb to the very top of the stairs in one step. So, let’s say in refutation of this rule: if the soul desires various foods, then it seeks what is characteristic of its nature... See: https://azbyka.ru/otechnik/Ioann_Lestvichnik/prepodobnogo-ottsa-nashego-ioanna-igumena-sinajskoj-gory-lestvitsa-i-slovo-k-pastyryu/#0_31 and https://azbyka.ru/otechnik/Ioann_Lestvichnik/lestvitsa-ili-skrizhali-dukhovnye/19 14. Prpp. Sophronius of Jerusalem and John Moschus. Spiritual meadow, 177 (The unfortunate death of an Egyptian monk who wished to live in the cell of a heretic): Abba John the Cilician tells us the following: we lived in Alexandria, in Ennate. One Egyptian monk came and told us that one day a brother came from a foreign country to the Lavra of Kellia, wanting to settle there. Having bowed to the presbyter, he asked that he be allowed to live in the cell of Evagrius. – You can’t live there! - the presbyter told him. “And if I don’t live there, I’ll leave here completely,” answered the monk. – You know, child: an evil spirit lives there. “He has already seduced Evagrius and, turning him away from the right faith, instilled in him wicked thoughts - he does not allow anyone to live there,” said the presbyter. “Staying here is the only way to stay!” “Well, go, if it is your will, live there,” said the presbyter. After leaving, the brother settled in that cell and lived there for a week. Sunday came - and he came to church. Seeing him, the presbyter was comforted. But the next Sunday he no longer came to church. Then the elder asked two brothers to go and find out why he was not in the church. The brothers came to the cell and found their brother hanged with a noose around his neck.